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Daily Scripture Readings |
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Saturday (July 10, 2010)* |
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Daily Office Lectionary, The Book of Common Prayer, the Episcopal Church in the U.S.A., 1979; cf. The Revised
Common Lectionary (RCL), Abingdon Press, 1992 |
Daily Lectionary, Book of Common Worship, the Presbyterian Church in the U.S.A., 1993 |
Daily Lectionary, Book
of Worship Inter-Lutheran Commission on Worship, c. 1978 (2002
printing) ‡ |
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http://www.satucket.com/lectionary/index.htm http://www.pcusa.org/lectionary YOU MAY NEED TO COPY AND PASTE THESE URLs IN YOUR BROWSER |
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‡ Daily Lectionary, Evangelical Lutheran Worship,
ELCA, 2006. In the Evangelical
Lutheran Worship book of 2006, the Daily Lectionary (pp. 1121-1153) is
revised to correlate with the Sunday Lectionary (the Revised Common
Lectionary) on the three year cycle: Year A, Year B (now current), Year C. “The
readings are chosen so that the days leading up to Sunday (Thursday through
Saturday) prepare for the Sunday readings. The days flowing out from Sunday
(Monday through Wednesday) reflect upon the Sunday readings” (p. 1121). |
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Unless otherwise indicated, the scripture
texts quoted are from The New Revised Standard Version (Nashville, TN:
Thomas Nelson Publishers), 1989. |
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Saturday AM Psalm 20, 21:1-7 (8-14) PM Psalm 110:1-5 (6-7), 116, 117 Deut. 34:1-12 Rom. 10:14-21 Matt. 24:32-51 Eucharistic Readings: Psalm 93 Isaiah 6:1-8; Matthew 10:24-33 |
Saturday Morning: Psalms 63; 149 Deut. 34:1-12 Rom. 10:14-21 Matt. 24:32-51 Evening Psalms 125; 90 |
Saturday Morning Pss.: 122, 149 Num. 20:14-29 Rom. 6:1-11 Matt. 21:1-11 Evening Pss.: 100, 63 |
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Year C Daily Readings Psalm 25:1-10 Leviticus 19:1-4, 32-37 John 3:16-21 |
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* Saturday in the week of the Sixth Sunday after Pentecost,
references for the week of the Sunday closest to July 6, Year Two |
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Deuteronomy
34:1-12
Moses Dies and Is Buried in the Land of Moab
34:1 Then Moses went up from the plains of Moab
to Mount Nebo, to the top of Pisgah, which is opposite Jericho, and the LORD
showed him the whole land: Gilead as far as Dan, 2 all Naphtali, the land of
Ephraim and Manasseh, all the land of Judah as far as the Western Sea, 3 the
Negeb, and the Plain-that is, the valley of Jericho, the city of palm trees-as
far as Zoar. 4 The LORD said to him, “This is the land of which I swore to
Abraham, to Isaac, and to Jacob, saying, ‘I will give it to your descendants’;
I have let you see it with your eyes, but you shall not cross over there.” 5
Then Moses, the servant of the LORD, died there in the land of Moab, at the
LORD’s command. 6 He was buried in a valley in the land of Moab, opposite
Beth-peor, but no one knows his burial place to this day. 7 Moses was one hundred
twenty years old when he died; his sight was unimpaired and his vigor had not
abated. 8 The Israelites wept for Moses in the plains of Moab thirty days; then
the period of mourning for Moses was ended.
9 Joshua son of Nun was full of the spirit of
wisdom, because Moses had laid his hands on him; and the Israelites obeyed him,
doing as the LORD had commanded Moses.
10 Never since has there arisen a prophet in
Israel like Moses, whom the LORD knew face to face. 11 He was unequaled for all
the signs and wonders that the LORD sent him to perform in the land of Egypt,
against Pharaoh and all his servants and his entire land, 12 and for all the
mighty deeds and all the terrifying displays of power that Moses performed in
the sight of all Israel. (Deuteronomy 34:1-12, NRSV)
The
following comments are based on those of July 12, 2008 (Saturday in the week of
the Sunday closest to July 6, Year Two), when comments were repeated with
editing and supplement from July 15, 2006 (Saturday in the week of the Sunday
closest to July 6, Year Two), when comments were repeated from July 10, 2004 in
an email sent July 9, 2004, for July 10-11.
As
previously commanded, “Moses went up from the plains of Moab to Mount Nebo, to
the top of Pisgah, which is opposite Jericho, and the LORD showed him the whole
land” (Deut. 34:1). Earlier we noted the sweeping view that Moses had from this
height. Here the extent of the land is briefly described. “Gilead as far as
Dan, all Naphtali, the land of Ephraim and Manasseh, all the land of Judah as
far as the Western Sea, the Negeb, and the Plain-that is, the valley of
Jericho, the city of palm trees-as far as Zoar” (vv. 1 [end], 2, 3). According
to Bernard M. Levinson, “the lofty vantage point allows Moses to look northward
to the Sea of Galilee (area of the tribal allotment of Dan and Naphtali),
to the Western Sea (the Mediterranean), south to the Negeb desert
and along the Jordan rift valley as far south as Zoar (once located at
the southern end of the Dead Sea as one of the ‘cities of the Plain’; Gen 14:2,
8; 19:29)” (NOAB, 3rd ed., 2001, on Deut. 34:2-3).
Here at
the end of the Torah/Pentateuch the LORD repeats the promise made to Abraham,
“This is the land which I swore to Abraham, to Isaac, and to Jacob, saying, ‘I
will give it to your descendants’; I have let you see it with your eyes, but
you shall not cross over there” (v. 4). For these promises S. Dean McBride Jr.
refers to “Gen. 13:14-17; 15:12-21; 17:8; 26:4-5; 28:13-14” (The HarperCollins Study Bible, rev. ed.,
2006, on Deut. 1:8, with ref. from 34:4). And we are told, “Then Moses, the
servant of the LORD, died there in the land of Moab, at the LORD’s command” (v.
5). Of the words, “at the LORD’s command,” Levinson says, “The unusual
formulation greatly honors Moses, who, despite advanced age, does not die of
old age nor succumb to physical or intellectual infirmity” (op. cit., on v. 5).
“He was buried (Otxo rBoq4y09va, wayyiqbōr ’ōthô) in a valley in the land of
Moab, opposite Beth-peor” says the narrator, “but no one knows his burial place
to this day” (Deut. 34:6). The verb translated “was buried” (NRSV, JPS 1917,
cf. TNIV text note a) is active, not
passive, as pointed in the Massoretic Hebrew text, meaning “He buried him”
(AV/KJV, NJPS 1985, 1999, TNIV text). The same consonants, if pointed as pual (rBaquy4, yequbbar),
would mean “he was buried” (cf. Gen 25:10). The Septuagint translation is
plural active kai; e[qayan aujtovn, kai ethapsan
auton), “and they buried him” (cf. some Samaritan Pentateuch mss, BHS apparatus). The translation, “he
buried him,” would imply that God buried Moses. Commenting on “He buried him” (NJPS), Levinson says,
“The clear indication is that god Himself buried Moses, as He Himself sealed
Noah into the ark (Gen. 7:16). Instead of Moses’ progeny assuming the important
legal responsibility of caring for the dead, God undertook it personally. This
divine care fits the image of Moses in Deuteronomy” (op. cit., on v. 6).
Commenting on “no man knoweth of his
sepulchre” (JPS, for NRSV “no one knows his burial place”), Rabbi J. H.
Hertz says, “It has been hidden from human ken, say the Rabbis, so that it
might not become a place of pilgrimage for those who deify national heroes. He
lies in an unknown sepulchre and unvisited tomb. It is the seal of his
self-effacement” (Pentateuch & Haftorahs, 2nd ed., 24th printing, 1981, p. 916, on
Deut. 34:6).
Of “unto this day” (JPS, for NRSV “to
this day”), the Rabbi says,
These words, like the whole of the latter portion of this chapter, were added by Joshua. This is the opinion of Rabbi Judah. Poetic and touchingly beautiful are the words of Rabbi Meir: ‘These verses the Holy One, blessed be He, dictated, and Moses wrote them down in tears.’ Such also was the view of Philo:--‘The Divine Spirit fell upon him, and he prophesied with discernment, while still alive, the story of his own death; told, ere the end, how the end came; told how he was buried with none present, surely by no mortal hands but by immortal powers; . . . how all the nation wept and mourned for him a whole month and made open display, private and public, of their sorrow, in memory of his vast benevolence and watchful care for each of them and for all’ ” (ibid.)
Clearly the Rabbi does not agree with the modern source criticism of the Pentateuch. Compare his additional note on “Deuteronomy; Its Antiquity and Mosaic Authorship (ibid., pp. 937-941).
We are
informed of Moses’ age, “one hundred twenty years old when he died [but] his
sight was unimpaired and his vigor had not abated” (v. 7). And we are told
about the period of mourning. “The Israelites wept for Moses in the plains of
Moab thirty days; then the period of mourning for Moses ended” (v. 8). “Thirty
day,” Levinson reminds us, was the period of mourning “also for Aaron (Num.
20:29, the full mourning period stipulated for a parent ([Deut.] 21:13)” (op.
cit., on v. 8). Based on the statement that Joseph “observed a time of mourning
for his father [Jacob] seven days,” the normal Jewish custom is to mourn for
seven days. “This is still the Jewish period of mourning for the dead,” says
Rabbi Hertz. “The sacred institution of Shivah in its essence thus goes
back to Patriarchal times” (op. cit., on Gen. 50:10).
Before
continuing with adulation of Moses, the narrator tells us that Joshua is ready
to succeed him as Israel’s leader. “Joshua son of Nun was full of the spirit of
wisdom, because Moses had laid his hands on him; and the Israelites obeyed him,
doing as the LORD had commanded Moses” (v. 9). The Rabbi comments on the words,
Moses had laid his hands on him,” saying this act endowed “him [Joshua]
with a portion of his spirit, and [imparted] the necessary qualification to be
his successor; Num. xxvii, 18” (ibid., on Deut. 34:9). Levinson offers a more
complex view. On the words, full of the spirit of wisdom,” he says, “as
at 1:13 and 16:18-20, Deuteronomy revises earlier traditions to stress wisdom
as the essential qualification of office, and thus what Joshua receives from
Moses. In Num. 27:18, Joshua already possessed an undefined ‘spirit’ (often
associated with prophecy or possession), while Moses was to transfer his
‘authority’ to him” (op. cit., on v. 9).
The
closing verses of the chapter, and the Book of Deuteronomy, praise Moses in
superlative terms. “Never since has there arisen a prophet in Israel like Moses,
whom the LORD knew face to face” (v. 10). Moses’ “unequaled” status is
explained as “ for all the signs and wonders that the LORD sent him to perform
in the land of Egypt, against Pharaoh and all his servants and his entire land,
and for all the mighty deeds and all the terrifying displays of power that
Moses performed in the sight of all Israel” (vv. 11-12).
Rabbi
Hertz says,
The pre-eminence of Moses is one of the Articles of Maimonides’
Creed. ‘To lead into freedom a people long crushed by tyranny; to discipline
and order such a mighty host; to harden them into fighting men, before whom
warlike tribes quailed and walled cities went down; to repress discontent and
jealousy and mutiny . . . require some towering character–a
character blending in highest expression the qualities of politician, patriot,
philosopher, and statesman–the union of the wisdom of the Egyptian with the
unselfish devotion of the meekest of men. . . . To dispute about
the inspiration of such a man were to dispute about words. From the depths of
the Unseen such characters must draw their strength; from fountains that flow
only to the pure in heart must come their wisdom. Of something more real than
matter; of something higher than the stars; of a light that will endure when
suns are dead and dark of a purpose of which the physical universe is but a
passing phase, such lives tell’ (Henry George). (ibid., pp. 916-917 on Deut.
34:10)
Romans
10:14-21
14 But how are they to call on one in whom they
have not believed? And how are they to believe in one of whom they have never
heard? And how are they to hear without someone to proclaim him? 15 And how are
they to proclaim him unless they are sent? As it is written, “How beautiful are
the feet of those who bring good news!” 16 But not all have obeyed the good
news; for Isaiah says, “Lord, who has believed our message?” 17 So faith comes
from what is heard, and what is heard comes through the word of Christ.
18 But I ask, have they not heard? Indeed they
have; for
“Their voice has gone out to all the earth,
and their words to the ends of the world.”
19 Again I ask, did Israel not understand? First Moses says,
“I will make you jealous of those who are not a
nation;
with a foolish nation I will make you angry.”
20 Then Isaiah is so bold as to say,
“I have been found by those who did not seek me;
I have shown myself to those who did not ask for
me.”
21 But of Israel he says, “All day long I have held out my hands
to a disobedient and contrary people.” (Romans 10:14-21, NRSV)
The
following comments are repeated here from April 1, 2009 (Wednesday in the week
of the Fifth Sunday of Lent, Year One), when comments were repeated from July
12, 2008 (Saturday in the week of the Sunday closest to July 6, Year Two), when
comments were repeated from March 28, 2007 (Wednesday in the week of the Fifth
Sunday of Lent, Year One), when comments were combined with revision and
supplement from July 10, 2004 in an email sent July 9, 2004, for July 10-11,
from March 16, 2005 (Wednesday of the week of the Fifth Sunday of Lent, Year
One), and from July 15, 2006 (Saturday in the week of the Sunday closest to
July 6, Year Two).
Two key
points have been made about salvation, which requires (1) believing with the
heart, and (2 confessing with the mouth (Rom. 10:9-10). “With the heart man
believeth unto righteousness” (v. 10, ASV, as cited by Wilbur T. Dayton, Romans,
Wesleyan Bible Commentary, V, p. 67), “For one believes with the heart and so
is justified” (NRSV). Dayton calls this “first and fundamental,” but the second,
“and with the mouth confession is made unto salvation” (ASV), “and one
confesses with the mouth and so is saved” (NRSV), “is really not separable from
it (i.e., the first).
Paul continues on the need for someone to bring the message of
salvation to those who need it, if they are to hear and respond with faith. In
the first place, there must be a messenger who brings the message of salvation.
“But how are they to call on one in whom they have not believed? And how are
they to believe in one of whom they have never heard? And how are they to hear
without someone to proclaim him?” (v. 14). These rhetorical questions answer
themselves. They must believe, and for that they must hear the gospel message. And,
of course, there must be a messenger, a missionary, who proclaims the message. Paul
draws a further conclusion. The messenger, if he or she is to be there and
proclaim the message, must be sent. “ And how are they to proclaim him unless
they are sent?” asks Paul (v. 15a), and supports his statement by quoting
Isaiah 52:7: “As it is written, ‘How beautiful are the feet of those who bring
good news!’” (v. 15b). This is one of a couple places in the Hebrew Bible where
the language comes close to the New Testament language about preaching the
Christian gospel (eujaggevlion, euangelion) or good news. The verb eujaggelivzomai (euangelizomai),
is defined as to “proclaim the divine message of salvation, proclaim the
gospel” (Bauer-Danker-Arndt-Gingrich [BDAG], A Greek-English Lexicon
of the New Testament and other Early Christian Literature, 3rd
ed., 2000, s.v. eujaggelivzomai, euangelizomai). Isaiah 52:7 reads as follows:
How beautiful upon the mountains
are the feet of the messenger who announces
peace (MOlwA faym9w4ma rW0@bam4, m evaśśēr mašmîa‘ šālôm),
who brings good news (bOF rW,bam4, m evaśśēr
tôv),
who announces salvation (hfAUwy4 f1ym9w4m4, mašmîa‘
yešû‘āh),
who says to Zion, “Your God reigns. (Isa. 52:7
NRSV)
In the
Septuagint translation the words, “the messenger who announces peace” (MOlwA faym9w4ma rW0@bam4, m evaśśēr mašmîa‘ šālôm)
are rendered as eujaggelizomevnou
ajkoh;n eijrhvnhV (euangelizomenou
akoēn eirēnēs), “of one bringing good news, a report of
peace.” The words “who brings good news” are translated in the Septuagint as eujaggelizovmenoV ajgaqav (euangelizomenos agatha), “one bringing good news of good
things.” The next line, “who announces salvation,” is translated somewhat
freely: o{ti ajkousth;n
poihvsw th;n swthrivan sou (hoti akoustēn
poiēsō tēn sōtērian sou), “because I will make
heard your salvation.” The verb eujaggelivzomai (euangelizomai),
“proclaim the gospel,” appears here in the Septuagint text of Isaiah 52:7 as a
participle, twice translating the Hebrew participle rW,bam4 (m evaśśēr).
One can certainly understand Paul’s use of this text to support his
understanding of the Christian mission of proclamation. Similar language occurs
earlier in Isaiah, “Get you up (j`lA-yl9f3, ‘ a lî-lāk) to a high mountain, / O
Zion, herald of good tidings (tr@W,bam4, mevaśśereth); / lift up your voice (j`leOq . . .ym9yr9h!, hārîmî . . . qôlēk) with
strength, / O Jerusalem, herald of good tidings (tr@W0,bam4, mevaśśereth);
/ lift it up, do not fear; / say to the cities of Judah, / ‘Here is your
God!’ ” (Isa. 40:9). The Hebrew participle tr@W0,bam4 (mevaśśereth),
translated “herald of good tidings” and used twice, with “Zion” and with
“Jerusalem,” is feminine to agree with the feminine imperative verbs. Whether
Zion/Jerusalem is the herald (NRSV text) or the herald (of good tidings) is a
messenger to Zion/Jerusalem is uncertain (cf. NRSV text notes a and b);
the recent Jewish Publication Society translation (NJPS 1985, 1999) translates
the verse as follows: “Ascend a lofty mountain, / O herald of joy to Zion; /
Raise your voice with power, / O herald of joy to Jerusalem–Raise it, have no
fear; / Announce to the cities of Judah: / Behold your God!” In any event, the
Septuagint uses masculine participles, oJ eujaggelizovmenoV Siwn (ho
euangelizomenos Siōn), oJ eujaggelizovmenoV Ierousalhm (ho
euangelizomenos Ierousalēm) to translate the Hebrew participle tr@W,bam4 (mevaśśereth).
T. W.
Manson says of Romans 10:14-15 that Paul “draws the missionary conclusions,
fortifying them with the text Isa. 52:7” (Peake’s Commentary on the Bible,
sec. 824 i, p. 948, on Rom. 10:14-15).
But while this certainly is a good missionary text, Paul returns to the
question of Israel’s failure to respond to the gospel. “But not all have obeyed
the good news,” he says, “for Isaiah says, ‘Lord, who has believed (ejpivsteusen, episteusen)
our message (ajkoh/:, akoē)?’” (v. 16, citing Isa. 53:1). Paul make a
connection between faith (pivstiV, pistis, the noun
related to the verb believe, pisteuvw, pisteuō) and
what is heard (ajkoh/:, akoē). “So faith (pivstiV, pistis) comes from
what is heard (ajkoh::, akoē), and what is heard (ajkoh::, akoē)
comes through the word of Christ” (v. 17)
Paul asks
a further question, “have they not heard?” and he answers again with scripture.
“Indeed they have; for ‘Their voice has gone out to all the earth, / and their
words to the ends of the world’ ” (v. 18, citing Ps. 19:4). Paul thus
demonstrates that Israel has “heard.” That they should have understood is
implied by the next quotation: “Again, I ask,” says Paul, “did Israel not
understand? First, Moses says, ‘I will make you jealous of those who are not a
nation; / with a foolish nation I will make you angry’ ” (v. 19, citing
Deut. 32:21). The Gentiles, the “foolish nation” which makes Israel “jealous,”
have heard and understood.” This point is driven home by another quotation. “Then
Isaiah is so bold as to say, ‘I have been found by those who did not seek me; /
I have shown myself to those who did not ask for me’ ” (v. 20, citing Isa.
65:1). Still citing Isaiah, Paul maintains that Israel remains “disobedient and
contrary”: “But of Israel he [Isaiah] says, ‘All day long I have held out my
hands to a disobedient and contrary people’ ” (v. 21, citing Isa. 65:2).
[A note on the texts quoted by Paul in Romans 10:15-21: Based on a
quick survey, it appears that in this series of six quotations, if there is a
difference in wording between the Hebrew (Massoretic = MT) text and the
Septuagint (LXX) translation, Paul mainly follows the LXX for the most part. (Cf.
Robert G. Bratcher, Old Testament Quotations in the New Testament, 3rd
ed., rev., 1987 ed., 1961, pp. 44-45.]
So Israel
has indeed heard (v. 18), and understood (v. 19), but has not heeded the gospel
(vv. 16, 21). But some have found God who did not seek him (v. 20). Manson sees
this as a reference to Gentiles, “who were not very bright theologically–‘a
foolish nation’ [v. 19]. They did not know how or where to seek. Yet they
have found. Therefore mere ignorance is no obstacle. The real obstacle is obstinate
disobedience” (op cit., on v. 19). This chapter presents an important promise:
“Everyone who calls upon the name of the Lord shall be saved” (v. 13, citing
Joel 2:32), which, at the end of yesterday’s lesson, provides the basis for
Paul’s series of questions.
Matthew
24:32-51
The Lesson of the Fig Tree (Mk
13.28-31; Lk 21.29-33)
32 “From the fig tree learn its lesson: as soon
as its branch becomes tender and puts forth its leaves, you know that summer is
near. 33 So also, when you see all these things, you know that he is near, at
the very gates. 34 Truly I tell you, this generation will not pass away until
all these things have taken place. 35 Heaven and earth will pass away, but my
words will not pass away.
The Necessity for Watchfulness (Mk
13.32-37; Lk 17.26-27, 34-35; 21.34-36)
36 “But about that day and hour no one knows,
neither the angels of heaven, nor the Son, but only the Father. 37 For as the
days of Noah were, so will be the coming of the Son of Man. 38 For as in those
days before the flood they were eating and drinking, marrying and giving in
marriage, until the day Noah entered the ark, 39 and they knew nothing until
the flood came and swept them all away, so too will be the coming of the Son of
Man. 40 Then two will be in the field; one will be taken and one will be left.
41 Two women will be grinding meal together; one will be taken and one will be
left. 42 Keep awake therefore, for you do not know on what day your Lord is
coming. 43 But understand this: if the owner of the house had known in what
part of the night the thief was coming, he would have stayed awake and would
not have let his house be broken into. 44 Therefore you also must be ready, for
the Son of Man is coming at an unexpected hour.
The Faithful or the Unfaithful Slave (Lk 12.41-48)
45 “Who then is the faithful and wise slave,
whom his master has put in charge of his household, to give the other slaves
their allowance of food at the proper time? 46 Blessed is that slave whom his
master will find at work when he arrives. 47 Truly I tell you, he will put that
one in charge of all his possessions. 48 But if that wicked slave says to
himself, ‘My master is delayed,’ 49 and he begins to beat his fellow slaves,
and eats and drinks with drunkards, 50 the master of that slave will come on a
day when he does not expect him and at an hour that he does not know. 51 He
will cut him in pieces and put him with the hypocrites, where there will be
weeping and gnashing of teeth. (Matthew 24:32-51, NRSV)
The
following comments are based on comments on Matthew 24:32-44 and 45-51 of
December 15 and 16, 2009 (Tuesday and Wednesday in the week of the Third Sunday
of Advent, Year Two), when comments were based on those of July 12, 2008
(Saturday in the week of the Sunday closest to July 6, Year Two), when comments
were based on December 18 and 19, 2007 (Tuesday and Wednesday in the week of
the Third Sunday of Advent, Year Two), and earlier comments as indicated there.
Note that
in the Advent series, Matthew’s Eschatological Speech is presented in four
parts, but in the July series, the speech is presented in three parts,
combining the third and fourth parts as in the present reading. An outline of
the discourse with references to parallel passages is found in the table in the
separate file Eschatological Speech Outline. For a table of parallel
versions in Matthew, Mark and Luke for today’s reading, see the separate file, Eschatological
Speech Parts 3 &4.
For
recent comments on Mark 13:28-37, see the Archive for August 25, 2009 (Tuesday
in the week of the Sunday closest to August 24, Year One). For recent comments
on Luke 21:29-36, see the Archive for June 22, 2009 (Monday in the week of the
Sunday closest to June 22, Year One); for recent comments on Luke 19:11-27, see
the comments for June 10, 2009 (Wednesday in the week of the Sunday closest to
June 8, Year One). For recent comments on Luke’s version of this parable, Luke
12:41-48, see the Archive for June 15, 2008 (the Sunday closest to June 15,
Year Two); for recent comments on the longer passage, Luke 12:32-48, see comments
on Luke 21:37-22:13 in the Archive for June 23, 2009 (Tuesday in the week of
the Sunday closest to June 22, Year One):
Jesus’
answer to the question about “the signs of your coming and of the end of the
age” (Mt. 14:3) continues today with a lesson “from the fig tree” (Mt.
24:32-33). “From the fig tree learn its lesson,” says Jesus: “as soon as its
branch becomes tender and puts forth its leaves, you know that summer is near”
(Mt. 24:32 = Mk 13:28 [except minor word order differences in Greek]; cf. Lk.
21:29-30). Jesus interprets his fig tree lesson. “So also, when you see all
[‘all’ added to Mk.] these things, you know that he is near at the very gates”
(Mt. 24:33 = Mk. 13:29). Compare Luke 21:31, with “the kingdom of God is near”
for “he is near” in Matthew and Mark. The point of the Parable of the Fig Tree
is what tender leaves indicate: “summer is near” (Mt. 24: 32; Mk. 13:28;
“summer is already near,” Lk. 21:30). By analogy the signs Jesus describes (Mk.
13:14-27; cf. Mt. 24:15-31) are signs that the Son of Man’s coming “is near,”
“he is near, at the very gates” (Mt. 24:33; Mk. 13:29; “the kingdom of God is
near,” Lk. 21:31). Richard A. Horsley says that the image of the fig tree here
(Mk. 13:28-31) “reverses the image of the fig tree from Mk. 11:12-14 (cf. Mt.
21:18-19), now symbolizing new blessing for the people” (NOAB, 3rd
ed., augmented, 2007, on Mk. 13:28). In this passage Horsley sees “reassurance
that the resolution of the historical crisis is near, as symbolized by the
impending coming of the Son of Man, and that Jesus’ words are utterly credible
(ibid., on Mk. 13:28-31).
“Truly I
tell you,” says Jesus, “this generation will not pass away until all [‘all’ is
added to Mk.] these things have taken place” (Mt. 24:34; cf Mk. 13:30; Lk.
21:32). For “until” (mevcriV ou|, mechris hou)
in Mark, Matthew and Luke have “until” (e{wV a]n, heōs an).
Translations of the next verse, identical in English, have a verbal difference.
“Heaven and earth will pass away, but my words will not pass away (pareleuvsontai, pareleusontai,
Mk. and Lk.; parevlqwsin, parelthōsin,
Mt.)” (Mk. 13:31; Lk. 21:33; Mt. 24:35). While each of this is emphatic,
Matthew’s subjunctive mood is moreso. According to Daniel B. Wallace, “Emphatic
negation is indicated by ouj mhv [ou mē]
plus the aorist subjunctive or, less
frequently, ouj mhv (ou mē)
plus the future indicative . . . This is the strongest way to
negate something in Greek” (Greek Grammar
Beyond the Basics, 1995, p. 468). “One might think that the negative with
the subjunctive could not be as strong as the negative with the indicative,” he
adds.
However, while ouj (ou)
+ the indicative denies a certainty, ouj
mhv [ou mē] + the subjunctive denies a potentiality. The negative is not weaker; rather, the affirmation
that is being negatived is less firm with the subjunctive. ‘ouj
mhv [ou mē] is the most decisive way of negativing something in the
future.’ (ibid., citing BADG, s.v. mhv [mē],
515-17, esp. III.D. on 517)
So the three
versions of the Parable of the Fig Tree (Mt. 24:32-36; Mk. 13:28-32; Lk.
21:29-33) are in essential agreement; the main exception is Luke’s omission of
the words, “But about that day or hour no one knows, neither the angels in
heaven, nor the Son, but only the Father” (Mk. 13:32; cf Mt. 24:36), but this
is taken as the beginning of the next paragraph (NRSV, TNIV), and in any case
the point that the day of the Son of Man’s coming might catch the disciples
unexpectedly is made in Luke 21:34-36. This reminder is illustrated by
comparisons. In a comparison to the days of Noah and the flood (Mt. 24:37-39;
cf. Lk. 17:26-30), the coming of the Son of Man will be “as the days of Noah
were” (Mt. 24:37; cf. Lk. 17:26), . Life was continuing in the normal manner,
“eating and drinking and giving in marriage” (Mt. 24:38; cf. Lk. 17:27a), but “they
knew nothing until the flood came and swept them all away, so too will be the
coming of the Son of Man” (Mt:24:39; cf Lk. 17:27b).
The
coming of the Son of Man is pictured as a time of separation within the
community. “Then two will be in the field,” says Jesus in Matthew; one will be
taken and one will be left” (Mt. 24:40); compare Luke statement, “I tell you,
on that night there will be two in one bed; one will be taken and the other
left” (Lk.17:34). Jesus’ next example in Matthew is closer to Luke’s version.
“Two women will be grinding meal together; one will be taken and one will be
left” (Mt.24:41; cf. Lk. 17:35). Two Gospels report Jesus’ admonition to keep
awake. “Keep awake therefore, for you do not know on what day your Lord is
coming (Mt. 24:42; cf. Mk. 13:35a). Matthew and Luke compare the Son of Man’s
coming as unexpected, as unexpected as the coming of a thief in the night. “But
understand this,” says Jesus in Matthew, “if the owner of the house had known
in what part of the night the thief was coming, he would have stayed awake and
would not have let his house be broken into” (Mt. 24:43; cf. Lk. 12:39). Linked
to this analogy is the admonition to be watchful and ready. “Therefore, you
also must be ready, for the Son of Man is coming at an unexpected hour” (Mt.
24:44; cf. Lk. 12:40).
Jesus
concludes the speech on the end of the age with an interpreted parable. The
parallel in Luke comes much earlier in the narrative (chap. 12), but apart from
Luke’s introduction with a question from Peter (Lk. 12:41), the two versions
are often nearly verbatim. Matthew has been addresses his disciples throughout
chapter 24 (cf. 14:1, 3). In the earlier Lukan context, Jesus has also been
addressing his disciples (Lk. 12:22), when Peter asked about the parable on
watchful slaves (Lk. 12:35-40), “Lord, are you telling this parable for us or
for everyone?” (Lk. 12:41). David L. Tiede, revised by Christopher R. Matthews,
says “Peter’s role as spokesman will be central in Acts” (HarperCollins
Study Bible, rev. ed., 2006, on Lk. 12:41). Jesus then introduces the next
parable with a question: “Who then is the faithful and wise (frovnimoV, phronimos)
slave (dou:loV, doulos), whom his master has put in charge of his
household (oijketeiva, oiketeia), to give the other slaves [aujtoi:V, autois,
lit. ‘to them’] their allowance of food (trofhv, trophē) at
the proper time?” (Mt. 24:45); cf. “Who then is the faithful and prudent (frovnimoV, phronimos)
manager (oijkonovmoV, oikonomos) whom his master will put in charge of his
slaves (hJ qerapeiva, he therapeia = oiJ qeravponteV, hoi therapontes, ‘household
staff, servants,’ cf. Frederick William Danker, The Concise
Greek-English Lexicon of the New Testament, 2009, s.v. qerapeiva, therapeia),
to give them their allowance of food (sitomevtrion, sitometrion) at
the proper time?” (Lk. 12:42). The phrase “allowance of food” (Mt. 24:45; Lk.
12:42) represents different Greek words (trofhv, trophē in Mt.
and sitomevtrion, sitometrion in Lk.; also the infinitive “to give” is
aorist, dou:nai dounai, in Mt., but present tense, didovnai, didonai,
in Lk.).“Blessed is that slave,” says Jesus, “whom his master will find at work
when he arrives” (Mt. 24:46 = Lk. 12:43 except the reversed word order of the
last two Greek words, lit. ‘so doing” Mt., versus ‘doing so’ Lk.). According to
Tiede and Matthews, “The household manager [oijkonovmoV, oikonomos]
was usually a well-trained slave who was given significant
responsibilities (see [Lk.] 16:1-8)” (op. cit., on Lk. 12:42-43). In the
parable, the faithful slave/manager is rewarded. “Truly I tell you,” says
Jesus, “he will put that one in charge of all his possessions” (Mt. 24:47 = Lk.
12:44). In this statement “truly” represents ajmhvn (amēn, cf.
Hebrew NmexA, ’āmēn)
in Matthew, but ajlhqw:V (alēthōs) in Luke. “On the increased
responsibility of those who have received,” say Tiede and Matthews, “see also
[Lk. 12:] 48; 19:11-27” (ibid., on Lk. 12:44).
So the faithful
slave attends to his duties in the master’s absence, but not so the unfaithful
slave. If Jesus seems to anticipate the latter, it is perhaps only to emphasize
the warning, which J. Andrew Overman calls, “the final warning [that] addresses
leaders in the Christian community” (NOAB, 3rd ed.,
augmented, 2007, on Mt. 24:45-51). Jesus continues with a conditional sentence.
The “if clause” says: “But if ( ejavn, ean) that wicked
slave says to himself, ‘My master is delayed,’ and he begins to beat his fellow
slaves, and eats and drinks with drunkards” (Mt. 24:48-49); compare “But if ( ejavn, ean)
that slave says to himself, ‘My master is delayed in coming’ and if ( ejavn, ean)
he begins to beat the other slaves, men and women, and to eat and drink and get
drunk” (Lk. 12:45). This, of course is hypothetical. Conditions introduced by ejavn (ean), in third
class conditional sentences, according to William D. Mounce, present “a
condition that might be true in the future, or is generally true at all times.
It does not necessarily suggest that it is likely to occur; sometimes the
protasis [i.e., the ‘if clause’] is hypothetical” (Basics of Biblical Greek
Grammar, 2nd ed., 2003, p. 341). Luke, who earlier referred to
the “manager” (oijkonovmoV, oikonomos), now uses the term dou:loV (doulos),
but he distinguishes the underling servants by gender, oiJ paidevV (hoi
paides, masculine plural) and aiJ paidivskai (hai paidiskai,
feminine plural). The complex, conditional sentence continues with the
consequence, the “then clause.” Note the comma, not a period, between Matthew
24:49 and 50, and between Luke 12:45 and 46. “The master of that slave will
come on a day when he does not expect him and at an hour that he does not know”
(Mt. 24:50 = Lk. 12:46a; the Greek is identical). After a comma (K. Aland et.
al., The Greek New Testament, 3rd ed., 1975; note the period,
NRSV), the consequence continues in Matthew. “He will cut him in pieces and put
him with the hypocrites (uJpokritaiv, hypokritai), where
there will be weeping and gnashing of teeth” (Mt. 24:51). After a comma (Greek
text and NRSV), Luke continues, “and will cut him in pieces, and put him with
the unfaithful (a[pistoi)” (Lk. 12:46b). Note Matthew’s addition of, “where there will be
weeping and gnashing of teeth.” Dennis C. Duling calls this “the author’s
favorite expression to evoke the horror of the final punishment; see 13:42, 50;
22:13; 24:51; 25:30; Ps. 112:10” (HarperCollins Study Bible, rev. ed.,
2006, on Mt. 8:12).
Matthew’s
parable is concluded at this point, but in Luke, Jesus continues. “That slave
who knew what his master wanted, but did not prepare himself or do what was
wanted, will receive a severe beating. But the one who did not know and did
what deserved a beating will receive a light beating. From everyone to whom
much has been given, much will be required; and from the one to whom much has
been entrusted, even more will be demanded” (Lk. 12:47-48). For comparison,
Marion Lloyd Soards refers (NOAB, 3rd ed., augmented, 2007,
on Lk. 12:48) to “Then pay attention to how you listen; for to those who have,
more will be given; and from those who do not have, even what they seem to have
will be taken away” (Lk. 8:18), and to “I tell you, to all those who have, more
will be given; but from those who have nothing, even what they have will be
taken away” (Lk. 19:26).
The point
is that the Christian believers must be faithful, and ready for the Lord’s
return at any time, a point to be elaborated by the parables of Matthew,
chapter 25. The consequences for the unfaithful slave are graphic. “He [the
master] will cut him in pieces and put him with the hypocrites, where there
will be weeping and gnashing of teeth” (Mt. 24:51). “The
master . . . will cut him in pieces, and put him with the
unfaithful” (Lk. 12:46). After this reference to cutting the bad slave in
pieces, Luke’s further references to beatings, “a severe beating” for the
“slave who knew what his master wanted, but did not prepare himself or do what
was wanted” (Lk. 12:47), and “a light beating” for “the one who did not know
and did what deserved a beating” (v. 48), seem out of place, a result, perhaps,
of Luke’s collecting various sayings of Jesus. The lesson for us is to live in
the expectation of the Lord’s return.
As noted
above, for the Lutheran Readings for today, and comments on them, see the
Episcopal Readings in the file for June 26, 2010, two weeks ago. These
traditions differ in relating readings to the weeks following Pentecost.
Episcopal
and Presbyterian Readings:
Ronald D.
Worden, Ph.D.
rdworden@hgst.edu